field of international migration, recently more attention has been paid to other levels of migration governance, including the role of the local authorities and cities ( Ahouga 2017 ). This “local turn” in migration management builds on the idea that
Stemming the Flows of Migrants, but at What Cost?
This article discusses how agency is emergent from the asymmetrical power interactions of multiple social actors and organizations. Agency, contingent and relational, is creative even when interpreted by people as unsuccessful. I employ ethnographic research from within a local authority sustainability team who were threatened with redundancy because of funding cuts imposed during the implementation of British Prime Minister David Cameron's Big Society project. In order to manage their situation, possible futures had to be re-imagined and appropriately contained through processes of self-assessment and self-management. The ability to enable self-directing action was often evident but was frequently interpreted by people as unsuccessful. This stemmed from misrecognition, scarcity and the lack of capacity to bring about full and substantial changes. Both the sustainability team and their work emerge from this process reduced and reformed through the competing tensions of systems of political governance and technologies of the self.
Sonia Bussu and Maria Tullia Galanti
In 2014, Italian local government was affected by two key events: the passage of the Delrio law, which drastically reforms areabased government (i.e., provinces, municipal unions, and metropolitan cities) in the expectation that future constitutional reform will eliminate provinces entirely, and the rationalization program drawn up by Carlo Cottarelli, the special commissioner for the review of expenditure, which has profoundly affected the role of local authorities in owning and operating public utilities companies. This chapter traces the processes that led to these two reforms and, in doing so, elucidates the factors that motivated each reform.
The Spatial Transformation of Natural Resource Utilization and Associated Social and Ecological Problems
A Field Study on Eastern Siberia and the Russian Far East
Tamara V. Litvinenko and Takeshi Murota
Eastern Siberia and the Russian Far East have traditionally been seen as a vast storehouse of natural resource wealth to be developed for the benefit of the Russian Federation. This article investigates the social and ecological problems that face potentially rich but sparsely populated regions. The article is based on numerous field trips to the two regions between 2001 and 2007. We find that processes aimed at mitigating the negative impacts of resource utilization are weak and that the federal government takes too much tax gained from resource development from the locations where the resources are exploited. Consequently, local authorities cannot fund adequate social and environmental protection measures.
Why Should Anthropologists Care?
At a time when European integration faces many crises, the efficacy of public policies decided in Brussels, and in member state capitals, for managing the everyday lives of average Europeans demands scrutiny. Most attuned to how global uncertainties interact with local realities, anthropologists and ethnographers have paid scant attention to public policies that are created by the EU, by member state governments and by local authorities, and to the collective, organised, and individual responses they elicit in this part of the world. Our critical faculties and means to test out established relations between global–local, centre–periphery, macro–micro are crucial to see how far the EU's normative power and European integration as a governance model permeates peoples' and states' lives in Europe, broadly defined. Identifying the strengths and shortcomings in the literature, this review essay scrutinises anthropological scholarship on culture, power and policy in a post-Foucaultian Europe.
Donatella della Porta and Mario Diani
The largest pacifist demonstration ever seen in Italy was held in
Rome on 15 February 2003. Behind the lead banner, which read
“Let’s stop the war with no ifs or buts,” were 3 million protesters,
according to organizers (police estimates put the figure at 650,000).
Supporting the march, which was organized by 400 groups and associations,
were 350 local authorities and 136 parliamentarians.
Twenty-eight special trains and 3,000 coaches converged on Rome,
while 2,000 police officers lined the 10 kilometer path that led to the
central stage in Piazza San Giovanni.1 The march in Rome was part
of a wider global protest. L’Unità wrote on 16 February: “Dawn had
yet to break in Rome but Australia had already been marching for a
while.” This international day of protest against the war had been
launched at the European Social Forum in November 2002 and became
international when the idea was taken up in January 2003 at
the World Social Forum in Porto Allegre.
Jewish Life in Antwerp in the Aftermath of the Second World War (1944–45)
Veerle Vanden Daelen
At the end of the war the German Occupier declared Antwerp Judenrein. In his Ph.D. thesis Vreemdelingen in een wereldstad, historian Lieven Saerens has demonstrated that a general anti-semitic climate had already surfaced in Antwerp in the 1930s. During the occupation, more Jews fell prey to persecution and annihilation in Antwerp than in any other Belgian city, partly due to the negligent attitude of the local authorities. Nevertheless, already in the first year after the liberation Jewish life in Antwerp was back on its feet. This contribution focuses on the settlement of the practical and legal consequences of the war and on the early reconstruction of Jewish life in Antwerp immediately after the war.
Practices of Individual Supplies in Yamal as an Indicator of Social Processes
While there have long been communities in the Arctic where natives and incomers live together, many anthropological works on the region focus either on the natives or on the incomers exclusively. This article based on field data collected in the three points of the Yamal (Iar-Sale, Salekhard, and Salemal) where natives and incomers have long lived together, shows how this default distinction often employed by researchers and local authorities works differently in actual everyday practices of mixed communities. The author describes the practices aimed at compensating for the infrastructural deficits and insufficient supplies in the Yamal through the use of social networks to acquire necessary food and goods. The analysis shows that mixed communities of Yamal are more complex than previously thought and that the dichotomy of “incomers/natives” is not adequate to describe them.
A 120-Year Story of Language Shift
Maria Pupynina and Yuri Koryakov
The Chukchi-speaking population is distributed within three regions of the Russian Federation—Chukotka, Kamchatka, and Yakutia. Because of the lack of regular transportation between these regions and different attitudes toward the Chukchi from the local authorities, Chukchi-speaking communities in these regions have become isolated from one another and have been developing independently. This article observes the dynamics of language shift in all Chukchi-speaking areas through the analysis of the data of the Russian Censuses (1897–2015), literature sources, and personal observations. The figures in this article illustrate the distribution of Chukchi-speaking communities within their historical and modern homeland, Chukchi vernacular zones, the participation in traditional economic activities, and contacts with other languages.
A Report about Recent Feminist Activism
During the Soviet regime the meaning of International Women’s Day (IWD) in Ukraine changed dramatically: its original feminist essence was substituted with communist propaganda aimed at women’s mobilization for the construction of a radiant communist future. In recent decades 8 March turned into a holiday of spring, women’s beauty, and love, celebrated both in public settings and in Soviet families. By the late 1980s, Soviet citizens had interiorized the new ways to celebrate this day at which men and boys were expected (or even required) to solemnize the “eternal femininity” of their counterparts by expressing their love, respect, and attention to women and girls of all ages, to greet them with flowers and gifts and to fulfill all their (rather modest) wishes one day a year. The leaders of the Communist Party and the heads of local authorities developed the new tradition of publishing their holiday greetings to female citizens in the media, while directors of enterprises congratulated their female employees in more tangible ways, from flowers and letters of commendation to financial bonus or career promotion. While celebrating “Soviet women―the most liberated women in the world,” nobody was to speak about the multitude of gender inequalities persisting in late Soviet society, as the so-called woman question was proclaimed solved in the USSR long ago.